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15. as there are opinions among men, as many

“ doctrines as inclinations; andas many sources " of blasphemy, as there are faults among “ us; because we make creeds arbitrarily, and “ explain them as arbitrarily. And as there is « but one faith ; so there is but one only God,

one Lord, and one baptism. We renounce

this one faith, when we make so many differ“ ent creeds; and that diversity is the reason “ why we have no true faith among us. We “ cannot be ignorant that, since the council of

Nice, we have done nothing but makecreeds. “ And while we fight against words, litigate “ about new questions, dispute about equivocal “ terms, complain of authors, that every one

may make his own party triumph ; while we “ cannot agree, while we anathematise one an" other, there is hardly one that adheres to Jesus Christ. What change was there not in “ the creed last year! The first council ordain" ed a silence upon the homousion; the second “ established it, and would have us speak; the “ third excuses the fathers of the council, and

pretends they took the word ousia simply: “ the fourth condemns them, instead of ex“ cusing them. With respect to the likeness “ of the Son of God to the Father, which is “ the faith of our deplorable times, they « dispute whether he is like in whole, or in

part. These are rare folks to unravel the 6 secrets of heaven. Nevertheless it is for “ these creeds, about invisible mysteries, that “ we calumniate one another, and for our “ belief in God. We make creeds every

year, nay every moon we repent of what “ we have done, we defend those that repent,

we anatheinatise those we defended. So we « condemn either the doctrine of others in our“ selves, or our own in that of others, and, re“ ciprocally tearing one another to pieces, we « have been the cause of each other's ruin.”

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HÆRETICI.] “ centur. Hæretici ergo sunt, sed non V. 13. “ scientes. Denique apud nos sunt hæretici, 16. "

apud se non sunt. Nam in tantam se catho“ licusesse judicant, ut nos ipsos titulohæreticæ “ appellationis infament. Quod ergo illi nobis

sunt & hoc nos illis. Nos eos injuriam divinæ generationi facere certi sumus,quod minorem

patre filium dicant. Illi nos injuriosos patri “ existimant, quia æquales esse credamus. Ve“ ritas apud nos est; sed illi apud se esse præ“ sumunt. Honor Dei apud nos est: sed illi “ hoc arbitrantur, honorem divinitatis esse

quod credunt. Inofficiosi sunt, sed illis hoc est “ summum religionis officium. Impii sunt, “ sed hoc putant esse veram pietatem. Errant

ergo, sed bono animo errant, non odio sed “ affectu Dei, honorare se dominum atque

amare credentes. Quamvis non habeant rec“ tam fidem, illi tamen hoc perfectam Dei, æs“ timant caritatem. Qualiter pro, hoc ipso “ falsæ opinionis errore in die judicii puniendi

sunt, nullus scire potest nisi judex. Interim idcirco eis,ut reor, patientiam Deuscommodat,

quia videt eos, etsi non rectè credere, affectu “ tamen piæ opinionis errare.” Salvinus.

This bishop speaks here of the Arian Goths and Vandals: “They are, (says he,)Barbarians, “ who have no tincture of the Roman polite

ness, and who are ignorant of what is very commonly known among other men, and

only know what their doctors have taught “ them, and follow what they have heard them

say. Men so ignorant as these find them“ selves under a necessity of learning the mys“ teries of the gospel, rather by the instruc« tions that are given them, than by books.”

“ The tradition of their doctors and the re“ ceived doctrines are the only rule they follow, “ because they know nothing but what they " have taught them. They are then heretics, “ but they know it not. They are so in our

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17. “ account, but they believe it not; and think

“ themselves so good catholics, that they treat “ us as heretics, judging of us as we do of them. “ We are persuaded that they believe amiss “concerning the divine generation, when they o maintain the Son is inferior to the Father; “ and they imagine that we rob the Father of “ his glory who believe them both to be equal. “ We have the truth on our side, and they pre“ tend it is on theirs. We give to God his due “ honour, and they think they honour him bet“ ter. They fail in their duty, but they imagine they perform perfectly well; and they make true piety to consist in what we call impious. They are in a mistake, but with a great deal of sincerity; and it is so far from

being an effect of their hatred, that it is a “ mark of their love of God, since, by what they “ do, they imagine they show the greatest re

spect for the Lord, and zeal for his glory.

Therefore, though they have not true faith, “ they nevertheless look upon that which they “ have as a perfect love of God. It belongs “ only to the judge of the universe to know how “ these men will be punished for their errours “ at the last day. Yet I believe God will “ show compassion towards them, because he “ sees their heart is more right than their “ belief, and that, if they are mistaken, it is “ their piety made them err.”

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IN DE X

TO THE

ESSAY CONCERNING HUMAN UNDERSTANDING,

The Volumes are distinguished by the Roman Numerals

I, II, preceding the Number of the Page, and those
Figures which follow § refer to the Section.

A.

Alteration, I. 322, § 2

Analogy, useful in natural philo-
ABBOT of St. Martin, Vol. I. sophy, II. 238, § 12
page 490, § 26

Anger, I. 218, § 12, 14,
Abstraction, I. 138, $ 9

Antipathy and sympathy, whence,
Puts a perfect distance betwixt

1. 421, 7
men and brutes, I. 139, § 10 Arguments of four sorts,
What, I. 438, § 9

1. Adverecundiam, II. 260,319
How, I. 143, § 1

Ad ignorantiam, ibid. § 20
Abstract ideas, why made, I. 409, 3. Ad hominem, ibid. § 21
$ 6, 7,8

4. Ad judicium, ibid. § 22. This
terms cannot be affirmed alone right, II. 261, $ 22

one of another, II. 4, § 1 Arithmetic: the use of cyphers in-
Accident, I. 283, 2

arithmetic, II. 114, § 19
Actions, the best evidence of men's Artificial things, are most of them
principles, I. 37, 8 7

collective ideas, I. 315, § 3
But two sorts of Actions, I. 222, Why we are less liable to con-
§ 4: I. 281, § 11

fusion, about artificial things,
Unpleasant may be made plea- than about natural, 1.502, $40

sant, and how, I. 266, § 69 Have distinctspecies, 1.503, $ 41
Cannot be the same in different Assent to maxims, I. 17, § 10
places, I. 327, 82

Upon hearing and understand-
Considered as modes, or as ing the terms, I. 22, $ 17, 18
moral, I. 379, § 15

Assent, a mark of self-evidence,
Adequate ideas, I. 397, § 1, 2

I. 23, § 18
We have not of any species of Not of innate, ibid. § 18. I. 24,
substances, II. 120, § 26

§ 19, 20: I. 68, § 19
Affirmations are only in concrete, Assent to probability, II. 226, § 3
II. 4, § 1

Ought to be proportioned to the
Agreement and disagreement of proofs, II. 282, § 1

our ideas fourfold, II, 60, Association of ideas, I. 419, 81, &c.
$ 3, 4, 5, 6, 7

This association how made, I.
Algebra, II. 220, § 15

420, 6

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